Turath Salafi

Turāth Salafī | تراث سلفي
Reviving the creed, fiqh & manhaj of the Salaf with clarity, evidence, and legacy.
📚 Tawheed • Sunnah • Refutations

[Turath Salafi @TurathSalafi]

How to be Happy | Shaikh Hamad Al Ateeq @HamadAlateq @islamancient

كيف تكون سعيدا | شيخ حمد العتيق

https://t.co/uYT91mCDkF

[Moey 🇸🇾 @MoeyNotBlake]

This "Jolani-era" Sheikh's statement has nothing to do with Jolani. But here's Assad's grand mufti calling Hamas terrorists that kill scholars and besiege Gaza⁉️

[Mohamed @_mohamedd24]

The English translation of the book on Ḥākimiyyah is now out, alḥamdulillāh.

The second print of the Arabic is also now available.

Get your copy at:

https://t.co/1DvBjUACXc

[. @Salafguidance]

Shaykh Abdussalam al-Shuway’ir makes du’a against the Houthi milita who launched missiles against the Prophet’s City yesterday.

May Allah keep His Holy Lands safe from these modern-day Abraha and their aggressions.

[Turath Salafi @TurathSalafi]

YOUR DAILY HABITS CAN BECOME WORSHIP!
One of the signs of Allah’s granting a servant success is that He blesses him with the understanding of how to direct his intentions.

The Prophet ﷺ said: “Actions are only by intentions, and every person will have only what he intended.”
@Islamic_Affairs

[الشؤون الإسلامية - الشارقة @Islamic_Affairs]

| النية الصالحة |
فضيلة الشيخ/ ناصر الحمادي
.
.
.
#دائرة_الشؤون_الإسلامية #الشارقة #الإمارات #وصايا_نبوية #النية

[محب الشيخ عبد العزيز الريس @mhb_rys57406]

.
📚 «الإلمام بشرح نواقض الإسلام»

🔸 الطبعة الثالثة — 1448هـ

✨ طبعة جديدة ومزيدة

https://t.co/g16TVI1gZd

✍️ د. عبدالعزيز بن ريس الريس

[Muslim 🇸🇩 @Alelislam]

The opinion that Jinn can cause cancer can make sense

From the countries that have reliable statistics and good healthcare, Muslim ones like Saudi being first, then Kuwait, Oman, UAE, Bahrain etc

They are countries that have Quran recited most and have the least cancer

[Muslim 🇸🇩 @Alelislam]

Shaykh AbdulAziz al-Rayyis makes Takfir on Tarik al-Salah, quoted many Sahabah, claims their Ijma’ on this

This is affirmation without a doubt he truthfully believes actions are apart of Imaan freeing him from the beginning of Irja’ to the end of it

[��. أحمد محمد النجار @abuasmaa12]

إلزامٌ لمتأخري الأشاعرة لا يمكنهم الفرار منه مهما حاولوا: لماذا يلزم من إثبات اليد العضوية ولا يلزم من إثبات العلم الافتقار؟: https://t.co/G9DBfWhRwt

[سلف للبحوث والدراسات @salafcenter]

ملازم الحوثي .. والتنظير لاستهداف المدنيين والأعيان المدنية
https://t.co/nKIAQyLVvH
ـــــــــــــــــ
#مشاركات_قراء_سلف
#ملازم_الحوثي #الحوثي_الإرهابي
#مركز_سلف

[يقين @yaqeennet]

هل كان داروين على بيّنة من أمره؟

للدكتور جوهانس كلومينيك (عبد الله السويدي)

https://t.co/yIv8bgzPjI

[Abu Iyaad @AbuIyaadSP]

Shaykh Ḥāfiḍh al-Ḥakamī (رحمه الله) on the Believers and Their Responses to Allāh’s Decrees in Various Situations

Read article:
https://t.co/2lr271se3p

[سلف للبحوث والدراسات @salafcenter]

ملازم الحوثي: قراءة في فكرٍ يهدد الأمن الوطني السعودي
https://t.co/np64uKC1GE
ـــــــــــــــــ
#مركز_سلف
#الأمن_الوطني_السعودي
#ملازم_الحوثي
#مشاركات_قراء_سلف

[Mutah Beale مطاع بيل @MutahNapoleon]

Subhan Allah. I saw heartbreaking pictures of pilgrims covered in blood at The King Khaled international airport in Riyadh. Out of respect for the victims and their families, I will not share those images. These innocent Muslims were on their way to Makkah to worship Allah when they were struck by missiles launched by the Houthis.

What more evidence do people need to see regarding the oppression of the Houthis against Muslims. They claim to be fighting Israel, yet innocent Muslims are now the victims of their attacks. How can anyone justify such oppression?

May Allah protect the Muslims from their evil, grant the injured a full recovery, and bring peace and security to the Muslim lands.

[خدمة دروس الشيخ د محمد النورستاني @dralnorstany]

(4) - بث شرح (العقيدة التدمرية) لابن تيمية | فضيلة الشيخ د محمد النورستاني -حفظه الله- https://t.co/MVRSw6rf7s

[Mohamed @_mohamedd24]

We're holding our first live lecture in al-Bayyinah, ʾInʾshāʾAllāh.

The Dangers of Innovation (Bid'ah)
with Ustadh Faris al-Hammadi

Brothers and sisters are both welcome.
https://t.co/8OqD3ElWTi

[Asaad Sam Hanna @asaadhanna]

This photo of the Saudi royal guard is going viral for how he looked at Assad, and how he smiled at president Alsharaa.

[عدنان الدارودي @sharjawii5]

May Allāh bless the Kingdom and the Syrian Republic and guide our rulers

[أَبُو إِسْلَامَ السَّلَفِيُّ الْمِصْرِيُّ @Salafization1]

SALĀH AL-DĪN & THE SHĪʿĪ FATIMID ORDER: THE PRIMARY-SOURCE RECORD DANIEL HAQIQATJOU CAN’T ERASE
Before getting into the history and exposing Daniel Haqiqatjou’s continuous lies and deceptions, I have to appreciate the spectacle here .. a male who repeatedly parades himself as a “Harvard-grad” intellectual, yet keeps outsourcing questions pertaining to Islam and its history to his Shaykh Grok.

Forget Ibn al-Athīr, Abū Shāmah, al-Qādī al-Fādil, Ibn Kathīr, al-Dhahabī, al-Maqrīzī and the surviving chancery documents.

We have apparently entered the age of Shaykh al-Islām Grok ibn Algorithm, Haqiqatjou’s new marjaʿ for Islam.

Rejecting a meme quotation doesn't help you rewrite the documented history of Salāh al-Dīn and the Shīʿī Fatimid state.

And the actual primary-source record is significantly stronger and harsher than the meme.

Salāh al-Dīn was simultaneously fighting the Crusaders while fighting the Shīʿī Fatimid caliphate
While fighting the Crusaders, he was simultaneously and deliberately dismantling the Fatimid-Ismāʿīlī political and religious order inside Egypt, replacing its institutions, strengthening Sunni madrasas and judges, terminating Fatimid sovereignty, and restoring the khutbah in the name of the Abbasid caliph.

And now we come to the part you keep trying desperately to ignore and cover up.

Salāh al-Dīn's own chancery:
“WE ARE FIGHTING THE TWO ENEMIES”: KUFR, NIFĀQ, AND THE DISTORTION OF THE SHARĪʿAH FROM THE THE SHĪʿĪ FATIMID

Unlike the viral quote Daniel shared, we actually possess surviving official material with extraordinarily stronger language from Salāh al-Dīn's own chancery, composed by his chief secretary al-Qādī al-Fādil describing the Shīʿī Fatimid doctrine

al-Qalqashandī explicitly introduces one of the documents:
“وهذه نسخة تذكرة أنشأها القاضي الفاضل عن السلطان صلاح الدين يوسف بن أيوب”
“This is a copy of a memorandum composed by al-Qādī al-Fādil on behalf of Sultan Salāh al-Dīn Yūsuf ibn Ayyūb.” [3]

This is not a meme, nor is this material your shaykh Grok will bring forward in its answers to you Daniel, this is a memorandum written on behalf of Salāh al-Dīn.

The memorandum describes the religious order Salāh al-Dīn encountered in Egypt in extraordinarily severe and ex-communicational terms, the type of terms and “sectarianism” Daniel whines about:

“تحريف للشريعة بالتأويل”
“Distorting the Sharīʿah through interpretation.” [4]

Then:
“وكفر سمي بغير اسمه”
“And unbelief—kufr—called by another name.” [4]

The fuller passage condemns what it describes as the violation of prohibitions, abandonment of obligations, distortion of revelation through interpretation and a religious system concealing itself under another name. [4]

Then comes perhaps the most devastating passage for your entire framing.

Discussing the fighting surrounding Bilbays and Damietta while the Fatimid order was being dismantled internally, the memorandum states:

“ونحن نقاتل العدوين: الباطن والظاهر”
“We are fighting the two enemies: the inward and the outward.” [5]

And immediately thereafter:

“ونصابر الضدين: المنافق والكافر”
“And we contend with the two adversaries: the hypocrite and the unbeliever.” [5]

Ouch, Read it again deceptive Dan.

“We are fighting the two enemies.” .. “The Munāfiqs and the Kuffār”

The document itself had just described the internal Egyptian/Fatimid struggle and the intervention of the Franks at Bilbays and Damietta. It then contrasts al-bātin with al-zāhir, followed by al-munāfiq and al-kāfir. [5]

So to Salāh al-Dīn and his government the Shīʿa Fatimids were munāfiqs ..

"Indeed, the hypocrites will be in the lowest depths of the Fire, and never will you find for them a helper." (Qurʾān, Sūrah An-Nisā 4:145)

That is far more historically significant than the internet meme you are triumphantly asking Shaykh Grok to debunk.

It explicitly depicts Salāh al-Dīn's struggle as simultaneous with two enemies being confronted at the same time, and accusations of takfīr and distorting Islam and switching it.

Not only that Taqqiyatjou .. the memorandum continues by describing the dismantling of the old Fatimid establishment until:

“تفرقت شيعه، وتمزقت بدعه، وخفتت دعوته، وخفيت ضلالته”
“Its factions were dispersed, its bidʿah (innovations) were torn apart, its daʿwah was silenced, and its misguidance disappeared.” [6]

It then says that the public khutbah and Abbasid standard were established. [6]

So much for pretending this was merely an ordinary dynastic transition with no religious dimension.

Another official letter: The Shīʿa Fatimid’s “the partisans of misguidance”
There is another chancery letter composed by al-Qādī al-Fādil and dispatched to Baghdad following the destruction of the Fatimid order.

Imām Al-Dhahabī preserves it explicitly as:
“ومن كتاب من إنشاء القاضي الفاضل إلى بغداد”
“From a letter composed by al-Qādī al-Fādil to Baghdad.” [7]

The letter declares:
“والبدعة خاشعة، والجمعة جامعة، والمذلة في شيع الضلال شائعة”
“Innovation has been humbled, the Friday congregation united, and humiliation has spread among the partisans of misguidance.” [7]

It then says:
“اتخذوا عباد الله من دونه أولياء، وسموا أعداء الله أصفياء”
“They took servants of Allah as patrons besides Him and called the enemies of Allah His chosen ones.” [7]

And then comes the sentence that annihilates the attempt to construct an either/or between combating the Fatimid order and fighting the Crusaders:

“وليس السيف عمن سواهم من كفار الفرنج بصائم”
“Nor is the sword abstaining from the Frankish unbelievers besides them.” [8]

Followed by:
“ولا الليل عن السير إليهم بنائم”
“Nor does the night sleep from marching against them.” [8]

Imām Al-Dhahabī: Salāh al-Dīn “obliterated the state of al-Rafd”

Al-Dhahabī's own summary is hardly ambiguous.
Discussing the fall of al-ʿĀdid, he writes:

“واستأصل شأفة بني عبيد، ومحق دولة الرفض”
“He uprooted Banū ʿUbayd root and branch and obliterated the state of al-Rafd (Rāfidism).” [9]

Al-Dhahabī places this immediately after mentioning Salāh al-Dīn's removal of al-ʿĀdid and restoration of the Abbasid khutbah. [9]

The jurists sanctioned the deposition of al-ʿĀdid on religious grounds

Al-Dhahabī also transmits Ibn Khallikān's account that when Salāh al-Dīn determined to depose the Fatimid ruler, he consulted the jurists:

“استفتى الفقهاء، فأفتوا بجواز خلعه لما هو من انحلال العقيدة والاستهتار”
“He sought the legal opinion of the jurists, and they ruled that his deposition was permissible because of the corruption/dissolution of his creed and his irreverence.” [10]

Regarding Shaykh Najm al-Dīn al-Khubūshānī, the account continues:
“فإنه عدد مساوئ هؤلاء، وسلب عنهم الإيمان”
“He enumerated the evils of these people and denied them [the attribution of] faith.” [10]

Again, this is evidence concerning the Shīʿī Fatimid ruling establishment and its people, and it absolutely destroys Daniel’s claims, and shows that the overthrow was not devoid of an explicit religious judgment. [10]

Al-Maqrīzī: Salāh al-Dīn removed the Shīʿī judiciary

Al-Maqrīzī gives an extraordinarily direct description of Salāh al-Dīn's restructuring of Egypt.
He writes:
“وصرف قضاة مصر الشيعة كلهم”
“He dismissed all of Egypt's Shīʿī judges.” [11]

He says that the judiciary was transferred to the Shāfiʿī Sadr al-Dīn ʿAbd al-Malik ibn Dirbās and continues:
“فتظاهر الناس من حينئذ بمذهب مالك والشافعي، واختفى مذهب الشيعة والإسماعيلية والإمامية حتى فقد من أرض مصر كلها”
“From that time the people openly followed the madhhabs of Mālik and al-Shāfiʿī, while the madhhab of the Shīʿa—the Ismāʿīliyya and the Imāmiyya—disappeared until it was no longer found throughout the land of Egypt.” [11]

Notice what al-Maqrīzī actually names:
الشيعة — the Shīʿa
الإسماعيلية — the Ismāʿīliyya
الإمامية — the Imāmiyya
You do not get to rewrite that into a religiously neutral bureaucratic reshuffle.

Al-Maqrīzī: “He abolished the Shīʿī madhhabs from the lands of Egypt”

Elsewhere al-Maqrīzī states it even more plainly:
“فلما انقرضت الدولة الفاطمية على يد السلطان صلاح الدين يوسف بن أيوب أبطل مذاهب الشيعة من ديار مصر، وأقام بها مذهب الإمام الشافعي، ومذهب الإمام مالك”
“When the Fatimid state came to an end at the hands of Sultan Salāh al-Dīn Yūsuf ibn Ayyūb, he abolished the Shīʿī madhhabs from the lands of Egypt and established there the madhhab of Imām al-Shāfiʿī and the madhhab of Imām Mālik.” [12]

Again:
“أبطل مذاهب الشيعة”
“He abolished the Shīʿī madhhabs.”

But please Daniel, ask Shaykh al-ʿAllāmah Imām Grok another yes-or-no question.
Perhaps the archive will disappear this time.

And yes: al-Azhar's Fatimid-Ismāʿīlī function was dismantled

Now to al-Azhar. The transformation was broader and more consequential.
Al-Azhar had been founded under the Fatimids and developed into a major center associated with Ismāʿīlī doctrine and Fatimid religious authority. Following the abolition of the Fatimid caliphate, Salāh al-Dīn's government dismantled that official Ismāʿīlī function.

And even al-Azhar's own official historical account says:

“بادر بإزالة كل مظاهر التشيع”
“He hastened to remove all manifestations of Shīʿīsm.” [13]

The same official al-Azhar account states:
“فصرف قضاة مصر الشيعة كلهم”
“He dismissed all of Egypt's Shīʿī judges.” [13]

And:
“وأسس مدارس فقهية حتى يثبت مذهب أهل السنة في البلاد”
“He established schools of jurisprudence in order to firmly establish the madhhab of Ahl al-Sunnah in the country.” [13]

It further records that the khutbah and Friday prayer at al-Azhar were suspended because of its status as the official religious center of the Fatimid Shīʿī state. [13]

Modern academic scholarship independently confirms the broader transition. Let’s bring some Western scholarship as well, since Daniel loves to simp for them so much ..

Cambridge scholarship describes Salāh al-Dīn's post-1171 program as restoring Sunni dominion: the Fatimid imam's name disappeared from the khutbah, the Sunni adhān replaced the Shīʿī form, Ismāʿīlī ceremonial elements were removed, Ismāʿīlī judges were replaced, Ismāʿīlī daʿwah sessions ceased, and al-Azhar lost its function as an Ismāʿīlī missionary center. [14]

Oxford's reference history summarizes the institutional result directly: al-Azhar, founded under the Fatimids, became a Sunni institution after Salāh al-Dīn's 1171 conquest, although its later rise to preeminence was gradual. [14]

So if by “Salāh al-Dīn purified al-Azhar from Shīʿīsm” one means that he terminated its official Fatimid-Ismāʿīlī doctrinal role and incorporated Egypt into a Sunni political-religious order, then yes, there is very substantial historical evidence for exactly that process.

Ibn Taymiyyah's assessment,

Centuries later, Shaykh al-Islām Ibn Taymiyyah summarized the transformation of Egypt under Salāh al-Dīn:
“فأزال عنها دعوة العبيديين من القرامطة الباطنية وأظهر فيها شرائع الإسلام”
“So he removed from it the daʿwah of the ʿUbaydids, from the Qarmatian-Bātinīs, and manifested therein the laws of Islam.” [15]

Ibn Taymiyyah first discusses Nūr al-Dīn recovering territory from the Christians, then the dispatching of armies into Egypt with Salāh al-Dīn, and then the removal of the ʿUbaydid/Bātinī daʿwah. [15]

Ibn Taymiyyah continues with an even more severe description of Fatimid-era al-Azhar:
“وكان بالجامع الأزهر عدة مقاصير يلعن فيها الصحابة، بل يتكلم فيها بالكفر الصريح”
“At al-Azhar Mosque there were several enclosed sections in which the Companions were cursed; indeed, explicit unbelief was spoken there.” [16]

Al-Dhahabī and the Bātinī Fatimid establishment

Al-Dhahabī also preserves an earlier historical account describing the destruction of the Fatimid regime:
“وكانت هذه الفعلة من أشرف أفعاله، فلنعم ما فعل، فإن هؤلاء كانوا باطنية زنادقة”
“This deed was among his most noble actions—how excellent was what he did—for these people were Bātinī heretics.” [17]

The important qualification is that al-Dhahabī introduces this as material he found in an earlier historical account; therefore the precise judgment should be described as an earlier account preserved by al-Dhahabī. [17]

Ibn Kathīr's assessment of the Fatimid state
Ibn Kathīr's description is equally severe.
Writing about the end of the dynasty, he states:
“وكانوا من أغنى الخلفاء وأجبرهم وأظلمهم، وأنجس الملوك سيرة، وأخبثهم سريرة، ظهرت في دولتهم البدع والمنكرات”
“They were among the wealthiest of rulers, the most tyrannical and oppressive of them, among the foulest of kings in conduct and the most corrupt inwardly; innovations and reprehensible practices appeared during their state.” [18]

All these statements show that there can be no serious claim that the later Sunni historiographical tradition somehow viewed the Fatimid collapse as doctrinally insignificant. [18]

Opposition to Ismāʿīlism did not simply disappear after 1171

And this is important.
Opposition to the Fatimid-Ismāʿīlī order was not merely a temporary excuse that vanished the moment al-ʿĀdid died.

In 577H/1181–82, roughly a decade after the fall of the Fatimid caliphate, Salāh al-Dīn wrote to the Abbasid caliph explaining his Syrian policy.

In summary Salāh al-Dīn's own presentation was that he depicted himself as engaged in a struggle for Islam against a threefold enemy—the Frankish invader, the Ismāʿīlī Assassins, whom the letter characterized as heretical and murderous, and the Zengid rulers of Mosul, whom he accused of cooperation with the other two. [19]

Again, this alone destroys the caricature that his hostility toward Bātinī-Ismāʿīlī political movements somehow ended with the Fatimid dynasty.

A Fatimid restoration attempt seventeen years later

Then in 584H/1188–89, Ibn Kathīr records a group in Egypt attempting to restore the Fatimid state.
He writes:
“خرجت طائفة بمصر من الرافضة ليعيدوا دولة الفاطميين”
“A group of the Rāfida arose in Egypt seeking to restore the Fatimid state.” [20]

They sent twelve men into the streets at night crying:
“يا آل علي، يا آل علي”
“O family of ʿAlī! O family of ʿAlī!” [20]

Nobody joined them.

When news reached Salāh al-Dīn:
“ساءه ذلك واهتم له”
“It distressed him, and he became concerned about it.” [20]

Al-Qādī al-Fādil then reportedly reassured him that he should actually be pleased because none of his subjects had responded to the attempted mobilization. [20]

That is seventeen years after the Fatimid caliphate ended.

Imam Muhammad ibn ʿAbd al-Wahhāb’s assessment
And since you love Imām Muhammad ibn ʿAbd al-Wahhāb and are obsessed with him, let’s see what he stated commenting on the classical material of the Fatimid case:
“ولكن من آخر ما جرى قصة بني عبيد ملوك مصر وطائفتهم، وهم يدعون أنهم من أهل البيت، ويصلون الجمعة والجماعة، ونصبوا القضاة والمفتين، أجمع العلماء على كفرهم وردتهم وقتالهم”
“Among the later cases was that of Banū ʿUbayd, the rulers of Egypt and their faction. They claimed to belong to Ahl al-Bayt, performed Friday and congregational prayer, and appointed judges and muftis; [he states that] the scholars agreed upon their unbelief, apostasy and fighting them.” [21]

That is the same exact theological judgment, as those before him

So what does the historical record actually establish?
It establishes something much more sophisticated and much stronger than the viral quotation Daniel is desperately using to cover up the reality of Salāh al-Dīn’s stance against the Shīʿa.

Salāh al-Dīn was already fighting the Crusaders and at the same time, he was systematically dismantling the Fatimid-Ismāʿīlī political, judicial and religious establishment inside Egypt.

His chancery described the Fatimid religious system using the language of kufr, nifāq, bidʿah, dalāl, and the internal enemy.

The same chancery explicitly declared:
“ونحن نقاتل العدوين: الباطن والظاهر”
“We are fighting the two enemies: the inward and the outward.” [5]
That is the documentary answer to your false binary.
His government replaced Shīʿī judges with Sunni judges.
Al-Maqrīzī explicitly says:
“أبطل مذاهب الشيعة من ديار مصر”
“He abolished the Shīʿī madhhabs from the lands of Egypt.” [12]
Al-Azhar's own official history says:
“بادر بإزالة كل مظاهر التشيع”
“He hastened to remove all manifestations of Shīʿīsm.” [13]
Al-Dhahabī says Salāh al-Dīn:
“محق دولة الرفض”
“Obliterated the state of al-Rafd.” [9]
Ibn Taymiyyah says he:
“أزال عنها دعوة العبيديين من القرامطة الباطنية”
“Removed from Egypt the daʿwah of the ʿUbaydid Bātinīs.” [15]

And Salāh al-Dīn's opposition to Ismāʿīlī political movements continued long after 1171. [19][20]

So yes, Daniel:
Cry all you want regarding the meme quotation.
That will not magically erase the primary-source record.

And the primary-source record is actually more damaging to your argument than the meme.

What the sources actually document is this:
Salāh al-Dīn fought the Crusaders while simultaneously dismantling and ultimately abolishing the Fatimid-Ismāʿīlī political-religious establishment, replacing its judiciary and institutions with Sunni ones, suppressing its official daʿwah, terminating its caliphate, removing its influence from al-Azhar, restoring Abbasid allegiance, and continuing to treat Bātinī-Ismāʿīlī political movements as enemies afterward.

That is historically more precise.

And the surviving language is far harsher and more explicit than the little meme you are obsessing over.

So perhaps next time, before repeatedly summoning Shaykh al-Islām Grok ibn Algorithm to adjudicate medieval Islamic history, the Harvard “grad” might attempt something revolutionary:
open the primary sources, did they not teach you that at Harvard @Haqiqatjou ?

- Abu Islām al-Salafī al-Misrī
______

Footnotes:

[1] Ibn Kathīr, al-Bidāyah wa-l-Nihāyah, events of 565H, on the Frankish siege of Damietta. Ibn Kathīr records Ṣalāḥ al-Dīn requesting assistance from Nūr al-Dīn during the siege and al-ʿĀḍid providing financial support. See also Ibn al-Athīr's account of the siege.

[2] ʿIzz al-Dīn Ibn al-Athīr, al-Kāmil fī al-Tārīkh, events of 566H, “Dhikr Ghazwat Ṣalāḥ al-Dīn Bilād al-Faranj wa-Fatḥ Aylah.” Ibn al-Athīr records Ṣalāḥ al-Dīn's raids into the districts of Ascalon and Ramla, attack on Gaza, defeat of the Frankish force, and capture of Ayla.

[3] Aḥmad b. ʿAlī al-Qalqashandī, Ṣubḥ al-Aʿshā fī Ṣināʿat al-Inshāʾ, section preserving Ṣalāḥ al-Dīn's chancery memorandum: “وهذه نسخة تذكرة أنشأها القاضي الفاضل عن السلطان صلاح الدين يوسف بن أيوب”. The text identifies al-Qāḍī al-Fāḍil as composing the memorandum on behalf of Sultan Ṣalāḥ al-Dīn for delivery to the Abbasid court in Baghdad.

[4] Al-Qalqashandī, Ṣubḥ al-Aʿshā, the same memorandum, containing: “تحريف للشريعة بالتأويل... وكفر سمي بغير اسمه” together with the fuller condemnation of the religious system encountered in Fatimid Egypt.

[5] Al-Qalqashandī, Ṣubḥ al-Aʿshā, same memorandum: “ونحن نقاتل العدوين الباطن والظاهر، ونصابر الضدين المنافق والكافر.” The statement appears immediately after discussion of the internal Egyptian struggle and Frankish intervention at Bilbays and Damietta.

[6] Al-Qalqashandī, Ṣubḥ al-Aʿshā, continuation of the same memorandum: “تفرقت شيعه، وتمزقت بدعه، وخفتت دعوته، وخفيت ضلالته”, followed by the establishment of the public khuṭbah and Abbasid political-religious symbols.

[7] Shams al-Dīn al-Dhahabī, Siyar Aʿlām al-Nubalāʾ, vol. 15, pp. 214–215, preserving “ومن كتاب من إنشاء القاضي الفاضل إلى بغ��اد” and the phrases “المذلة في شيع الضلال شائعة” and “اتخذوا عباد الله من دونه أولياء، وسموا أعداء الله أصفياء.” Al-Dhahabī's edition cites Abū Shāmah's al-Rawḍatayn, vol. 1, pp. 194–195, for the letter.

[8] Al-Dhahabī, Siyar Aʿlām al-Nubalāʾ, vol. 15, p. 215; cf. Abū Shāmah, al-Rawḍatayn, vol. 1, p. 195: “وليس السيف عمن سواهم من كفار الفرنج بصائم، ولا الليل عن السير إليهم بنائم.”

[9] Al-Dhahabī, Siyar Aʿlām al-Nubalāʾ, vol. 15, p. 212, biography of al-ʿĀḍid: “واستأصل شأفة بني عبيد، ومحق دولة الرفض.”

[10] Ibn Khallikān's account, transmitted by al-Dhahabī in Siyar Aʿlām al-Nubalāʾ, vol. 15, pp. 212–213: “استفتى الفقهاء، فأفتوا بجواز خلعه لما هو من انحلال العقيدة والاستهتار”, followed by the statement concerning Najm al-Dīn al-Khubūshānī: “فإنه عدد مساوئ هؤلاء، وسلب عنهم الإيمان.”

[11] Taqī al-Dīn al-Maqrīzī, al-Mawāʿiẓ wa-l-Iʿtibār bi-Dhikr al-Khiṭaṭ wa-l-Āthār, Beirut edition, vol. 4, p. 166: “وصرف قضاة مصر الشيعة كلهم”, followed by “واختفى مذهب الشيعة والإسماعيلية والإمامية حتى فقد من أرض مصر كلها.”

[12] Al-Maqrīzī, al-Khiṭaṭ, vol. 4, p. 200: “فلما انقرضت الدولة الفاطمية على يد السلطان صلاح الدين يوسف بن أيوب أبطل مذاهب الشيعة من ديار مصر، وأقام بها مذهب الإمام الشافعي، ومذهب الإمام مالك.”

[13] Al-Azhar's official historical account of the Ayyubid transition states that Ṣalāḥ al-Dīn “بادر بإزالة كل مظاهر التشيع”, suspended the khuṭbah and Jumuʿah at al-Azhar because of its Fatimid religious role, “صرف قضاة مصر الشيعة كلهم”, and established legal schools “حتى يثبت مذهب أهل السنة في البلاد.”"صوت الأزهر" تروى أسرار وحكايات أكثر من ألف عام أزهرية
https://t.co/IeVVMTDEVE

[14] Daniella Talmon-Heller, Sacred Place and Sacred Time in the Medieval Islamic Middle East, Cambridge University Press, on the Ayyubid transformation following 567H/1171: restoration of Sunni rule, removal of Fatimid names and Ismāʿīlī symbols from official worship, replacement of Ismāʿīlī judges, discontinuation of Ismāʿīlī daʿwah sessions, and al-Azhar's loss of its role as an Ismāʿīlī missionary center. Oxford Bibliographies likewise states that al-Azhar became a Sunni institution after Saladin's 1171 conquest, while emphasizing that its later institutional prominence developed gradually. Cambridge University Press

[15] Taqī al-Dīn Ibn Taymiyyah, Majmūʿ al-Fatāwā, vol. 35, p. 138: “وتكرر دخول العسكر إليها مع صلاح الدين الذي فتح مصر، فأزال عنها دعوة العبيديين من القرامطة الباطنية وأظهر فيها شرائع الإسلام.”

[16] Ibn Taymiyyah, Majmūʿ al-Fatāwā, vol. 35, pp. 138–139, continuing his description of Fatimid Egypt: “وكان بالجامع الأزهر عدة مقاصير يلعن فيها الصحابة، بل يتكلم فيها بالكفر الصريح.”

[17] Al-Dhahabī, Tārīkh al-Islām wa-Wafayāt al-Mashāhīr wa-l-Aʿlām, vol. 40, p. 277, preserving an earlier historical account concerning the destruction of the Fatimid regime: “وكانت هذه الفعلة من أشرف أفعاله، فلنعم ما فعل، فإن هؤلاء كانوا باطنية زنادقة.” مكتبة صح��اء النجف

[18] Ibn Kathīr, al-Bidāyah wa-l-Nihāyah, vol. 12, under the events of 567H and the death of al-ʿĀḍid. Ibn Kathīr describes the Fatimid rulers as oppressive and condemns the spread of innovations and reprehensible practices during their rule.

[19] “Saladin and the Assassins,” Bulletin of the School of Oriental and African Studies 15, no. 2 (1953), pp. 239–245. It notes that in Ṣalāḥ al-Dīn's 577H/1181–82 letter to the Abbasid caliph, he presents himself as struggling against a threefold enemy: the Frankish invader, the Ismāʿīlī Assassins, and the Zengids of Mosul. Lewis cites Abū Shāmah and related medieval witnesses. Cambridge University Press

[20] Ibn Kathīr, al-Bidāyah wa-l-Nihāyah, events of 584H: “خرجت طائفة بمصر من الرافضة ليعيدوا دولة الفاطميين”; the conspirators cried “يا آل علي، يا آل علي”, and when Ṣalāḥ al-Dīn heard of the attempted restoration “ساءه ذلك واهت�� له.”

[21] Muḥammad ibn ʿAbd al-Wahhāb, later discussion of Banū ʿUbayd, preserved in his correspondence and subsequently collected in Najdī compilations including al-Durar al-Saniyyah, vol. 10, p. 68: “قصة بني عبيد ملوك مصر... أجمع العلماء على كفرهم وردتهم وقتالهم.”

[أ.د. علي محمد عودة @AlghamdiProf]

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